#removal of hindu temple

[h0bg0blin-meat]

Idk who needs to hear this but removing Mughal history from history textbooks completely to the point that the future generations wouldn't even KNOW who the Mughals were, is not the way to go.

You can't just distort history and remove a chunk of it. That's a very biased way of viewing something that actually happened not even 500 years ago. History is not fiction. You can't remove the existence of real people.

When you remove Mughal history, you also remove the good and bad they did. You remove the reason behind the beautiful blend of Indo-Islamic architecture, culture and art we see today, few of the things that have implied towards a sense of harmony amidst the religious chaos that reeked back in the day. But with that, you ALSO remove the massive destruction and looting of thousands of temples, the inhumane measures, laws and punishments they put up against non-Muslims, the struggles and sacrifices of the Hindus and other oppressed groups who protested against these atrocities oh-so-courageously. You remove their cries, their brave stories. You remove the valiant fights Shivaji, Maharana Pratap and their likes put up against these people. You remove the martyrs of the several genocides these guys (especially Babur) caused. You remove them all, because once there's no Mughals, who did these brave souls fight against?

Also why only Mughals? What about the Khaljis, Mamluks, Tughlaqs, Ghaznis and others? They committed way worse atrocities than the Mughals did tbh. So with that logic all of their histories should be wiped out? But that's almost like a 700-800-year-history-wipeout we're talking about (the dates might not be accurate). And that's not how it works.

Here's a better idea. Just... show their good and their bad, and just don't glorify them and their tyranny. We keep the struggles and the sour lives the suppressed groups lived under the rule of these dynasties, and maybe glorify the brave souls who fought selflessly against them. We show how they plundered any place of worship that wasn't a mosque (or Islamic in general), and treated the idols of these religions post-destruction. We can also include the non-Islamic kingdoms and kingdoms that stood still and strong despite the invasions, like the many Hindu kingdoms in the south, then the Ahom dynasty and a few other small kingdoms in the northeast, etc. We can bring lesser-known and highly underrated non-Islamic kingdoms into light too in this process, and how they dealt with these invaders. (Half of these points are already depicted in the existing textbooks, or... atleast the textbooks *I* studied back in school, but I think they get kinda overshadowed by the subtle glorification of these invaders)

These are the solutions I'd provide. If anyone has anything to add, please do, or if yall have better solutions, pls lmk. But removing a huge chunk of history just out of pure hate and revenge like this is NOT the way to go about in the field of history LMFAO. It's the same as how that one biased historian recently claimed that no Hindu temples were destroyed by the Islamic invaders.

[forgotten-bharat]

Let's talk about the idolized Aurangzeb. What he did and why is he considered great?

We will be focusing on the destruction of temples and hindu genocide done by him to debunk claims deny that this.

By the order of Aurangzeb (1645 AD) according to Mirãt-i-Ahmadî, Temple of Chintaman situated close to Sarashpur (Gujarat) and built by Sitaldas jeweller was converted into a mosque named Quwwat-ul-lslam (might of Islam) (1645 AD.) A cow was slaughtered to 'solemnize' the 'ceremony'.

Slaughtering a cow was a heinous choice, cow being one of the holiest animal in Hinduism. As well as, Hinduism prohibits animal slaughter, to do it right where their place of worship used to be where now stands a Mosque was simply to mock and destroy the souls of the indigenous population. The Pandits and Cows were always their main targets.

This was done before he even became the king, he was just a prince at this point.

When he became the king he sent Mir Jumla on an expedition to Cooch Bihar. Mir Jumla demolished ALL temples in that city and erected mosques in their stead. The general himself wielded a battle-axe to break the image of Narayana.

Mirãt-i-Ahmadî continues, In 1666 AD, he ordered the faujdar of Mathura to remove a stone railing which had been presented by Dara Shukoh to the temples of Keshav Rai. He explained: “In the Muslim faith it is a sin even to look at a temple and this Dara had restored a railing in a temple!”

You can still argue that Islamic Colonization simply had a political motif and not a religious one, if that would have been the case, none of the indigenous people would have been harmed, none of them would have been forcefully converted, their heritage would not have been destroyed right in front of their eyes, their schools and texts would have been burned. This is downright evil and was done in the name of Allah by all the Mughal tyrants.

“The richly jewelled idols taken from the infidel temples were transferred to Agra and placed beneath the steps leading to the Nawab Begum Sahib's (Jahanara's) mosque in order that they might be “pressed under foot by the true believers”. Mathura changed its name into Islamabad and was thus called in all official documents.”

In the same year, Sita Ram ji temple at Soron was destroyed as also the shrine of Devi Patan at Gonda. News came from Malwa also that the local governor had sent 400 troopers to destroy all temples around Ujjain.

According to Muraqat-i-Abul Hasan, civil officers, agents of jagirdars, karoris and amlas from Cuttack in Orissa to Medinipur in Bengal were instructed as follows:

“Every idol house built during the last 10 or 12 years' should be demolished without delay. Also, do not allow the crushed Hindus and despicable infidels to repair their old temples. Reports of the destruction of temples should be sent to the court under the seal of the qazis and attested by pious Shaikhs.”

(1672 AD) several thousand Satnamis were slaughtered near Narnaul in Mewat for which act of 'heroism' Radandaz Khan was tided Shuja'at Khan with the mansab of 3000 and 2000 horse.

(1675 AD) Guru Tegh Bahadur was tortured to death for his resistance against the forcible conversion of the Hindus of Kashmir. The destruction of gurudwaras thereafter is a well-known story which our secularists have succeeded in suppressing because the Akali brand Sikhs have been forging ties of friendship with Islam as against their parent faith, Hindu Dharma.

Mirãt-i-Ahmadî goes ahead: “On 6th January 1680 A.D. Prince Mohammad Azam and Khan Jahan Bahadur obtained permission to visit Udaipur. Ruhullah Khan and Yakkattaz Khan also proceeded thither to effect the destruction of the temples of the idolators. These edifices situated in the vicinity of the Rana's palace were among the wonders of the age, and had been erected by the infidels to the ruin of their souls and the loss of their wealth”. Pioneers destroyed the images. On 24th January the king visited the tank of Udayasagar.

His Majesty ordered all three of the Hindu temples to be levelled with the ground. On 29th January Hasan AN Khan made his appearance' and stated that “172 temples in the neighbouring districts had been destroyed.” His Majesty proceeded to Chitor on 22nd February.

Temples to the number of 63 were destroyed. Abu Tarab who had been commissioned to effect the destruction of idol temples of Amber, reported in person on 10th August that 66 temples had been levelled to the ground.’ The temple of Someshwar in western Mewar was also destroyed at a later date in the same year. It may be mentioned that unlike Jodhpur and Udaipur, Amber was the capital of a state loyal to the Mughal emperor.

Khafi Khan records in his Muntakhab-ul-Lubab: ‘On the capture of Golconda, the Emperor appointed Abdur Rahim Khan as censor of the city of Haiderabad with orders to put down infidel practices and innovations, and destroy the temples and build mosques on the sites.’ That was in 1687 AD. In 1690 AD, he ordered destruction of temples at Ellora, Trimbakeshwar, Narasinghpur, and Pandharpur.

Aurangzeb also destroyed, Kashi Vishwanath Temple in Kashi, Uttar Pradesh - which considered as the most scared hindu temple and land.

In 1698 AD, the story was repeated at Bijapur. According to Mirat-i-AhmadT: 'Hamidud-din Khan Bahadur who had been deputed to destroy the temples of Bijapur and build mosques there, returned to court after carrying out the order and was praised by the Emperor.' As late as 1705 AD, two years before he died, 'the emperor, summoning Muhammad Khalil and Khidmat Rai, the darogha of hatchet-men' ordered them to demolish the temple of Pandharpur, and to take the butchers of the camp there and slaughter cows in the temple.' Cow-slaughter at a temple site was a safeguard against Hindus rebuilding it on the same spot.

The saddest part is, all of this information, the bloodiest part of Indian History is never shown to the people, they grow up learning, Mughals were great emperors that built great things. When none of that holds any ounce of truth. It should be said without any censorship, these tyrants destroyed the culture, tradition and religions of India.

With all this information, if you're still defending these tyrants, if you still "want them around", if you still insist "it wasn't that bad", you absolutely do not care about "human rights", every activism you take part in is just performative. And I do not respect you or your opinion on any social issue.

[artifacts-archive]

Standing Ganesha

Cambodia, second half 7th century

In Southeast Asia, Ganesha, the Hindu deity who removes obstacles, has a more independent status than in India. His images were often housed in separate temples as primary icons of worship. Here, Ganesha is shown wearing a short wraparound skirt (sampot), the front end of which falls down the center in a series of flaring folds characteristic of the Prasat Andet style.

[feeshies]

(Obligatory "not all Christians" disclaimer) But I do wish I could learn more about Christianity without feeling unsafe/uncomfortable. A while ago, I found a video that went into the specific practices of different denominations and I thought it was super cool and helped me to understand the nuances of the religion more, but then I dug into the creator's channel and saw that they were openly queerphobic and using their videos specifically to convert and "save" younger millennials and gen-z. In the past, there were times when I would invite Christians to tell me about their faith, and it feels like they're speedrunning to get me into the baptism pool.

I don't feel that way about other faiths. Throughout my entire life, I've had plenty of Jewish friends, family members, employers, and teachers who I could listen to without ever feeling on edge. I once went on a date with a girl who talked about her experiences as a Hindu, where she explained the details of her religion (and a fun story where she almost ran into a forbidden area of one of the temples because she was being chased by a monkey) and I loved every minute. My grandmother talking about the different Buddhist temples she went to growing up was nice, but my cousins cornering my mom and me when we first landed in Korea to give us pamphlets for their church felt different.

I wish I could have these same interactions with Christians. But no matter how genuine or in good faith (pun intended?) they may try to be, it's hard not to remove the more predatory interactions out of my mind. If I agree to go to church with you, I don't know if I'm being given an invitation or a sales pitch. I know this isn't fair on my part and I shouldn't let past experiences paint my perception. But I don't know if this is the case of a few isolated incidents or a general "vibe." I wish I could share being able to learn about a very important and personal part of people's lives and identity, but part of me also feels like I need to be on guard and protect myself.

(And please, this post is not an invitation. There are times when I am open to talk about this and learn more, but this post is not for that.)

[jobaaj]

The 500-year wait is over! Lord Ram is home!! Check out the full timeline:🔽🔽 - 1528: According to the history books, Babur's general Mir Baq was in charge of constructing the Babri masjid at the place where Lord Ram was born. The old temple was destroyed to construct the mosque.

- 1530-65: Unverified reports suggest communal violence over the Mandir-Masjid debate and Akbar, the then Mughal ruler, set up a common platform for worship. - 1853-85: After almost 330 years, communal violence erupts again. The British Empire sets up partitions and Mahant Das’s plea to build a canopy above the platform is denied. - 1949: The turning point comes when the idol of Lord Ram appears from inside the mosque. According to Muslims, the idol was placed inside the mosque by a radical Hindu outfit. As both parties file multiple lawsuits, the situation gets more complicated.

- 1950-61: Multiple lawsuits are filed and other parties join the fray with both sides claiming the land as theirs. - 1983-1989: The Vishwa Hindu Parishad (VHP) starts a nationwide move to build a temple and legal tensions flare up. Muslims set up the Babri Masjid Committee and the former VP of the VHP files a suit on behalf of Lord Ram to get possession and the first stone for the temple is laid. - 1990: BJP leader Lal Krishna Advani’s Rath Yatra from Somnath to Ayodhya saw thousands of volunteers march as they partially damaged the mosque in a scuffle that left scores dead. - 1992: The bloodiest event in the Mandir-Masjid dispute as Hindu volunteers demolish the mosque and a bloody battle erupts throughout the nation. Over 2,000 were reported dead. A small tent is set up where the idol is placed for worship. - 2002: PM Atal Bihari Vajpayee sets up an Ayodhya cell and the Allahabad HC judges begin determining ownership of the site. - 2003: The Archaeological Survey of India begins surveying the area and a survey reveals the existence of a temple’s remains beneath the mosque. Muslims challenge the findings as tensions continue. - 2010: The disputed land is split into 3 parts where one went to the Hindus, another to the Muslims, and the final one to the Nirmohi Akhara. - 2011: All 3 parties approach the Supreme Court to challenge the Allahabad HC’s judgment and the SC issues a stay on the order. - 2015-18: The SC removes all irrelevant parties from the lawsuit as the matter gets more sensitive during that time. - 2019: After a failed mediation attempt, a five-judge bench announces a judgment in favor of the Hindus, and the Muslims are allotted 5 acres for the construction of another mosque. - 2020: PM Narendra Modi lays the foundation stone for the construction alongside a commemorative plaque and a special postage stamp. - 22nd January 2024: The temple is officially consecrated and Lord Ram, who has been in a tent since 1992, is unveiled for worship in a state-of-the-art temple. Follow Jobaaj Stories (the Media arm of Jobaaj.com Group) for more.

[partisan-by-default]

The trailer for "Annapoorani: The Goddess of Food" promised a sunny if melodramatic story of uplift in a south Indian temple town. A priest's daughter enters a cooking tournament, but social obstacles complicate her inevitable rise to the top. Annapoorani's father, a Brahmin sitting at the top of Hindu society's caste ladder, doesn't want her to cook meat, a taboo in their lineage. There is even the hint of a Hindu-Muslim romantic subplot. On Thursday, two weeks after the movie premiered, Netflix abruptly pulled it from its platform. An activist, Ramesh Solanki, a self-described "very proud Hindu Indian nationalist," had filed a police complaint arguing that the film was "intentionally released to hurt Hindu sentiments." He said it mocked Hinduism by "depicting our gods consuming nonvegetarian food." The production studio quickly responded with an abject letter to a right-wing group linked to the government of Prime Minister Narendra Modi, apologizing for having "hurt the religious sentiments of the Hindus and Brahmins community." The movie was soon removed from Netflix both in India and around the world, demonstrating the newfound power of Hindu nationalists to affect how Indian society is depicted on the screen. Nilesh Krishnaa, the movie's writer and director, tried to anticipate the possibility of offending some of his fellow Indians. Food, Brahminical customs and especially Hindu-Muslim relations are all part of a third rail that has grown more powerfully electrified during Mr. Modi's decade in power. But, Mr. Krishnaa told an Indian newspaper in November, "if there was something disturbing communal harmony in the film, the censor board would not have allowed it." With "Annapoorani," Netflix appears to have in effect done the censoring itself even when the censor board did not. In other cases, Netflix now seems to be working with the board unofficially, though streaming services in India do not fall under the regulations that govern traditional Indian cinema. For years, Netflix ran unredacted versions of Indian films that had sensitive parts removed for their theatrical releases -- including political messages that contradicted the government's line. Since last year, though, the streaming versions of movies from India match the versions that were censored locally, no matter where in the world they are viewed. [...] Nikhil Pahwa, a co-founder of the Internet Freedom Foundation, thinks the streaming companies are ready to capitulate: "They're unlikely to push back against any kind of bullying or censorship, even though there is no law in India" to force them.

[tamblr]

Intro to Tantra

Tantra as a subject has always fascinated me, its ability to break orthodoxy, to reform religious and spiritual expression from within all the while maintaining a strong religious identity, whether it be Hindu or Buddhist. This is just a piece I wrote to understand this vast and complex subject and I hope you guys enjoy it as well. 

What is tantrism? 

Tantra etymologically is a hard to define term. The literal meaning is “loom, weave/ warp” and can also mean essence. However, tantra can be more intuitively defined as any systematic broadly applicable "text, theory, system, method, instrument, technique or practice”. it’s an esoteric occult tradition which is almost always equated with spiritual sex or sex magic in the west. In the eastern tradition, however, it is much more than that. Further, it is a magical tradition that is a part of both Hinduism and Buddhism. In Hinduism, there are both the right hand path (eg: Sri Vidya) and the left hand path of Tantra (eg: Kaula). 

The right hand path seeks to keep in line with orthodox principles of Hindu society while the left hand path seeks to break down all the boundaries between purity and impurity which is where the theory of pancha Makara and other such practices comes in (the usage of meat, fish, parched grain, wine and sexual union in ritual), which each represent the 5 elements. They use this rather than the usual representation (I.e flowers, lamp, incense, food, sandalwood paste for each of the elements) because ‘liberation is achieved by the use of that which causes bondage’. In Buddhism, tantric practice is primarily developed as a part of Vajrayana Buddhism which was highly influenced and developed in Tibet from the Shiva tantras. The agamic traditions are also called tantrism, where the agamas mean "that which has come down”. The Agama literature is voluminous, and includes 28 Shaiva Agamas, 64 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas. These tantras/agamas are also more commonly referred to as the fifth veda by those schools inclined to assimilate it, some schools seek to unite Tantric and Vedic teachings while others do not. 

So what is the ultimate goal of Hindu Tantrism?  

It’s to unite shiva and Shakthi within oneself and ultimately achieve enlightenment [only in the shaivite and Shakthi traditions], the different schools such as Kashmiri shaivism and shaiva siddhanta (shiva sect) and Sri vidya (shaktha sect) are only defined as such due to their inclination toward one either shiva or Shakthi as their main deity, however, the underlying principle remains the same. The Vaishnava sect (worshippers of vishnu) also have their main tantric doctrine called Pancharatra which is ritually similar to shaiva siddhanta, both of which are orthodox and quite rigid traditions whose rituals are followed in South Indian temples. But the most interesting aspects of Tantra comes from the theory that for the tantric the ultimate goal is Jiva Mukthi (immortality in the body) and it is not to be achieved through an ascetic life but rather there are 4 goals in life: Artha (wealth), Kama (sensual pleasure), dharma (righteous duty) and moksha (enlightenment/liberation). And so there must be a balance between worldly life and spiritual life. Further, tantrics believe that the ultimate non duality is when there is nothing that can be stated as moral or immoral and some go to extreme sadhanas (spiritual practices) in order to remove the shackles of duality. To them then everything in the world is sacred, almost like an antithesis to atheism and as a reaction to the orthodox religious traditions, hierarchy and “purity” described in them. 

The philosophy of immortality itself is actually incredibly interesting. Because it is believed that after death the soul reincarnates and has to go through this cycle of living etc again and with the added belief that the soul and the divine is ultimately one, it is viewed that the best way to achieve true enlightenment is by extending one’s life (immortality, jiva mukthi). The process to achieve immortality is further described in detail with most of the tantric doctrines agreeing on the fundamental principles to achieve it. In that regard, from the perspective of a tantric, the texts describe an almost scientific manner to achieving the goals of mysticism/magic with a myriad of tools, doctrines and symbolisms used within each of the schools to achieve the ultimate goal. Achieving immortality when one is alive, however, is not in contrast in contrast to the ultimate aim of other dharmic traditions which is to achieve moksha (liberation [after death]), it is instead the ultimate form of liberation according to tantric doctrine. 

Yoga Vs Tantra 

While yoga can be classified as mystical tradition, Tantra can be seen as a magical tradition. The differences between the two can be summarised as, “mysticism is the art of giving and magic is the art of getting”. You could say that the two philosophies are linked through the practice of Kundalini yoga. Just like yoga there are some commonalities between all the tantric schools and tantric philosophy more generally. The seven common characteristics (although there could be more) are: 

it’s an esoteric tradition because it is deemed to be dangerous and contains transgressive practices and so entry into practice requires initiation and the traditions themselves use highly metaphorical imagery 

You need a teacher (guru), who is the one who initiates the disciple [personal opinion: especially with fake gurus being a rampant phenomena It’s my personal philosophy which echoes Shaiva siddhanta “shiva is the sat guru (the teacher of all/the eternal teacher)”]

The use of yantras (geometrical figures) 

The use of mantras (chants) 

Revaluation of the body as a positive being embodied with subtle energies (kundalini yoga and chakras) 

Problematic mental states viewed positively and used in order to achieve the divine 

Deity identification and unity with the deity 

These seven characteristics are common to both Hindu and Buddhist tantric traditions. Now, there are obviously quite a lot of differences in worship even within each subdivision of each philosophy and more generally between philosophies and I haven’t really touched upon Buddhist Tantrism but this sort of gives a basic introduction to the vast rabbit hole that is tantra. 

[aadhyaatmikunnati]

Exploring the Divine Leela of Shree Krishna, Non Stop Beautiful Krishna Bhajans, Devotional Songs for Krishna

Exploring the Divine Leela of Shree Krishna, Non Stop Beautiful Krishna Bhajans, Devotional Songs for Krishna

"Shree Krishna Govind Hare Murari" is a devotional Hindu bhajan (spiritual song) dedicated to Lord Krishna, one of the most revered deities in Hinduism. The song glorifies the various divine attributes and forms of Lord Krishna and seeks his blessings and protection. The lyrics typically praise Krishna by various epithets, such as

"Govind" (one who protects cows),

"Hare" (the one who removes all obstacles), and

"Murari" (the destroyer of demons).

The repetitive chanting of these names is believed to invoke a sense of devotion and connection with the divine. The bhajan is often sung with great fervor and devotion in temples, during religious ceremonies, and in personal prayers by devotees seeking spiritual upliftment and divine grace. It carries a profound sense of reverence and love for Lord Krishna and is believed to have the power to purify the mind and uplift the soul of the listener.

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[mecthology]

Kirtimukha from Hindu and Buddhist mythology.

The story of Kirtimukha begins when a great king Jalandhara, who "by virtue of extraordinary austerities ... accumulated to himself irresistible powers."In a burst of pride, he sent forth his messenger, the monster Rahu, whose main task is eclipsing the moon, to challenge Shiva. "The challenge was that Shiva should give up his shining jewel of a bride Parvati." Shiva's immediate answer was to explode a tremendous burst of power from his third eye, which created a horrendous, emaciated, ravenous lion. A terrified Rahu sought Shiva's mercy, which Shiva agreed to. But how then were they to feed the ravenous demon lion? "Shiva suggested that the monster should feed on the flesh of its own feet and hands." So Kirtimukha willingly ate his body starting with its tail as per Lord Shiva's order, stopping only when his face remained. Shiva, who was pleased with the result gave it the name Face of Glory and declared that it should always be at the door of his temples. Thus Kirtimukha is a symbol of Shiva himself.

Some authors have compared the Kirtimukha with the Greek myth of Ouroboros.

Follow @mecthology for more myths and lore.

DM for pic credit or removal.

Source: Wikipedia

[astropragyan]

When or why is Ganesh Chaturthi celebrated in 2023?

Ganesh Chaturthi is a significant festival celebrated in India, dedicated to Lord Ganesha, the elephant-headed deity who symbolizes wisdom, prosperity, and good fortune. In 2023, Ganesh Chaturthi will be observed on the 15th of September.

Ganesh Chaturthi holds immense cultural and religious importance in Hinduism. The festival commemorates the birth of Lord Ganesha, the son of Lord Shiva and Goddess Parvati. According to Hindu mythology, Lord Ganesha is known as the remover of obstacles and the harbinger of success and happiness. Therefore, people celebrate Ganesh Chaturthi to seek his blessings and invoke his presence in their lives.

The festival begins with the installation of Ganesha idols in homes, temples, and public pandals. Elaborate decorations, including flowers, lights, and vibrant fabrics, adorn the surroundings. Devotees offer prayers, chant sacred mantras, and perform aarti (a ritual of waving lit lamps) to seek the blessings of Lord Ganesha.

Ganesh Chaturthi is typically celebrated with great enthusiasm and fervor for several days, ranging from one to eleven days, depending on personal preferences. During this period, devotees engage in various rituals and traditions. These include performing puja (worship), reciting Ganesha mantras, offering modak (a sweet delicacy considered Lord Ganesha's favorite), and distributing prasad (consecrated food) among family members and visitors.

On the final day of the festival, a grand procession known as Visarjan takes place. The idol of Lord Ganesha is immersed in water, symbolizing his return to Mount Kailash, his celestial abode. The Visarjan ceremony is accompanied by vibrant processions, music, and dance, creating a jubilant atmosphere.

Ganesh Chaturthi holds cultural significance beyond religious boundaries as well. It brings communities together, fostering unity and social harmony. The festival is an occasion for joyous celebrations, cultural performances, and artistic expressions, including elaborate Ganesha idols crafted by skilled artisans.

Overall, Ganesh Chaturthi is celebrated to invoke the blessings of Lord Ganesha, seek his guidance in overcoming obstacles, and usher in prosperity and well-being for oneself and the community. It serves as a reminder of the significance of wisdom, devotion, and positive beginnings in our lives.

(for book a ganesh puja click on this link.     book now )

[beardedmrbean]

LUCKNOW, India (Reuters) -At least 35 people were killed and 16 were injured after the roof of a stepwell in a temple complex collapsed in central India, a local government official said on Friday.

The incident occurred in the central Indian city of Indore after a concrete slab covering the roof of a stepwell in a temple complex collapsed, crushing devotees who had gathered to celebrate the Hindu festival of Ram Navami on Thursday, officials said.

Stepwells are a common feature across India, built hundreds of years ago, many of them ornately decorated, with access to a body of water through stairs and niches.

"The stepwell was covered, but the slab covering it collapsed because of the crowd and extra load on it," Madhya Pradesh Chief Minister, Shivraj Singh Chouhan, the central Indian state where Indore is located, told reporters late on Thursday.

At least 75 army and rescue personnel worked through the day to remove debris, using ropes and ladders to pull out people who had fallen into the well, local media reported.

"We have rescued 18 people, 35 have been found dead and 16 are injured," Ilayaraja T, a top local government official, told Reuters.

Prime Minister Narendra Modi expressed condolences and announced compensation for the dead and injured in the incident.

[fadeandforge]

Enhance Your Home Decor to Welcome Maa Laxmi with Grace

In the rich tapestry of Indian culture, the festival of Diwali holds a special place. Diwali, also known as the Festival of Lights, is celebrated with great enthusiasm and devotion. It is a time to welcome Goddess Lakshmi, the deity of wealth and prosperity, into our homes. To make this festival even more special, we can enhance our home decor to create a warm and inviting ambiance that welcomes Maa Laxmi with grace.

Here are some creative ways to elevate your home decor this Diwali and create a serene atmosphere that will surely attract blessings from the goddess of wealth.

Illuminate with Diyas and Candles

Lighting plays a significant role in Diwali celebrations. Traditionally, diyas (oil lamps) are used to light up homes. You can place these around your house, especially near the entrance and in the temple area, to symbolize the triumph of light over darkness. You can also incorporate scented candles in beautiful holders to add a modern twist to the tradition.

Rangoli Art

Rangoli is an art form where intricate patterns and designs are created on the floor using colored powders, flower petals, and other materials. This not only adds a visual appeal to your home but is also considered an auspicious tradition. You can experiment with various designs and colors to create a vibrant and welcoming atmosphere.

Flower Decor

Fresh flowers are a timeless element of Indian home decor. You can use marigold garlands, rose petals, and other colorful flowers to adorn your living spaces. Flowers bring a natural and fragrant charm to your home, creating a pleasing ambiance for the goddess.

Color Schemes

Colors have significant symbolism in Hindu culture, and each color holds its own meaning. Red symbolizes sensuality and purity, while yellow represents knowledge and learning. Incorporate these colors into your decor through cushions, drapes, or tableware to create an inviting and culturally rich atmosphere.

Art and Statues

Decorate your home with images or statues of Goddess Lakshmi and Lord Ganesha, who is revered as the remover of obstacles and the god of wisdom. These divine elements not only infuse your home with spiritual significance but also enhance the overall aesthetic.

Create a Prayer Corner

Designate a serene corner of your home as a prayer or meditation space. Place idols, incense burners, and essential oil diffusers here. This sacred space will not only welcome the goddess but also offer you a tranquil sanctuary for spiritual contemplation.

Textiles and Upholstery

Introduce silk or brocade fabrics into your decor, either in the form of cushion covers, curtains, or tablecloths. These luxurious textiles not only add elegance to your home but also symbolize opulence, which resonates with the spirit of Diwali.

Floating Candles and Flower Arrangements

Create a serene atmosphere by placing floating candles and flower arrangements in bowls or glass containers. This simple yet visually appealing decor adds a touch of serenity to your home, making it a welcoming abode for the goddess of wealth.

Wall Art and Murals

Consider adorning your walls with Diwali-themed art or murals that depict the beauty and significance of this festival. These pieces can act as a conversation starter and create an immersive atmosphere.

Conclusion

Diwali is a time of reflection, gratitude, and celebration. It's an opportunity to welcome Goddess Lakshmi with open arms and create an atmosphere of abundance and prosperity. By thoughtfully enhancing your home decor with traditional elements and a touch of modernity, you can make your home an inviting space not just for Maa Laxmi, but for your loved ones as well. Embrace the cultural richness and spiritual significance of Diwali, and watch as your home radiates with grace and beauty, filling your life with wealth and prosperity. Happy Diwali!

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[thesocialorgan]

Happy Ganesh Chaturthi !!

The festival of Lord Ganesha, the god of knowledge, wisdom, prosperity and good fortune, is about to begin . Chaturthi date of Shukla Paksha of Bhadrapada month is considered very important. This date is dedicated to Lord Ganesha, the birthday of Ganpati Bappa is celebrated on this day. According to Hindu scriptures, Ganapati Bappa was born on the Chaturthi date of Shukla Paksha of Bhadrapada month.After starting from Ganesh Chaturthi, Ganesh Utsav is celebrated for a full 10 days. On Ganesh Chaturthi Tithi, people establish Lord Ganesha in their homes on auspicious time. Devotees worship Vighnaharta Ganesha according to the rituals for 10 days and on the tenth day immerse his idol in a holy river, lake or lake. Ganeshotsav is celebrated with great pomp in India. The glories of Ganesh Chaturthi are seen everywhere. People worship him by keeping a fast on Ganesh Chaturthi.

The beginning of Ganesh festival is mainly considered to be 1893. But even before 1893, Ganesh Utsav was celebrated. Although or on a smaller scale. People used to worship Ganapati on this occasion only in their homes. At that time Ganesh Utsav was not celebrated with pomp with big events and Ganpati was not established in pandals etc. Lokmanya Bal Gangadhar Tilak who was known as a young revolutionary leader.Whenever he used to give a speech on any stage, he used to fire on British occasions. For the struggle of Swaraj, Tilak wanted to make his point known to the people. But for this he needed a public platform, where he could reach his ideas to as many people as possible. For this Tilak chose Ganpati festival. This year Ganesh Chaturthi will be celebrated on Wednesday 31st August 2022. Ganesh Utsav is celebrated as the birth anniversary of Lord Ganesha. The festival of Ganesh Chaturthi is celebrated every year with great pomp. During this, Gajanan is enshrined from the temple to the houses and localities.Devotees duly worship Lord Ganesha, the god of wisdom, prosperity and good fortune, on this very special day. During the worship, they are offered vermilion, sandalwood, yagnopaveet, durva, laddus or sweets made of jaggery etc. Various types of worship of Ganesha on the day of Ganesh Chaturthi and through these remedies, the defects of harmful planets like Mercury and Ketu can be rectified. According to another story, no one was ready to marry Lord Ganesha because of his body structure. Ganapati started creating obstacles in the marriage of the deities. Due to this behavior of Ganapati, the deities reached Brahmaji with their problems. Brahmaji sent his two Manas daughters Riddhi and Siddhi to Ganesha to take education from him. When the information of someone's marriage reached in front of Ganesh ji, Riddhi and Siddhi would distract their attention.All the marriages were completed without any hindrance, but when Ganesha came to know about this, he got angry at Riddhi and Siddhi and started cursing them. Then Brahma ji proposed marriage to Riddhi-Siddhi in front of Ganapati. Ganesh ji accepted it. In this way Ganapati had two wives.

In 1761, the wife of Maharaja Madho Singh ji had established Moti Dungri Ganesh ji from Mavli. There were many wars before the establishment of Ganesh ji in Jaipur. The Marathas had captured Jaipur and the entire treasury of the king was emptied. And the atmosphere of unrest had spread. After that from Mavli, Ganesh ji was established in Moti Dungri in Jaipur, after that all the problems faced by the people in Jaipur and the attacks on the subjects were removed by Ganesh ji.Seth Paliwal ji brought Ganesh ji to Jaipur, then on the day of Ganesh Chaturthi he established Ganesh ji by doing installations from scholars. Since then it has become recognized among the people. If anyone had any marriage or auspicious work, people would first come to invite Ganesh ji and offer offerings to Ganesh ji. Any auspicious work is not considered possible without Ganesh ji. I personally have been there many times and it is an amzing vibe there. Shree Ganeshaya Namaha.

Vakratund Mahakaya Suryakoti Samprabha. Nirvighnam Kuru me dev sarvakaryeshu sarvada.

[travel-entire-world]

Temples in Bur Dubai – Discover Spirituality In The City Of Gold

Today if we visit Dubai we can see a start town that is an attraction around the Globe for its peak urban lifestyle, Mega, and unique skyscrapers, and their strategy to attract tourists.

But it took 40 years of hard work to build Dubai the way it is and during these 40 years, there were plenty of immigrants that came to Dubai and helped in the development of the Megacity, Dubai which is built today due to the blend of different cultures and their beliefs. 

If you had visited Dubai 40 years ago you would have found streets representing different cultures as it was the only area where you could reside and get all the basic amenities but now that region is converted into a spiritual hub and an area with tons of gold shops apparently known as Bur Dubai.

The majority of Hindus reside in the neighborhood of Bur Dubai where you can find some majestic temples in Bur Dubai which you can visit with customized Dubai tour packages. 

It is believed that Temples listen down are the source of energy which made their belief of building a megacity turn into reality 

1 - Shreenathji temple - One of the major prayer halls located for Hindus in UAE, devotees usually come here to pray to lord Krishna usually in the early morning or in the evening during sunsets or sunrise. it is located on the top floor of one of the busiest streets of Bur Dubai right next to Dubai museums.

Major aarti timings of the temple are 

Mangla 06:30 am to 07:30 am

Bhog/Sandhya 06:30 pm to 07:30 pm

Rajbogh 10:30am to 11:30 am 

No prasad or milk is accepted for the diety one can still make offerings in the form of devotion and donations.

The vibe of the temple is such that if one comes with sadness and emptiness in the temple the deity won't allow you to exit till your heart is full of satisfaction and happiness. 

2- Shiva Mandir - Located right next to haveli near Dubai Museum is easily accessible by taxi or by walk and is also home to Lord Ganesha and sai baba. once you will enter the temple you will forget that you are in UAE as the vibe of the temple is purely Indian. The shiv Ratri festival is celebrated the entire night by the community. This temple is complete spiritual bliss to people of every religion and community.  

3- Sai Baba - The temple is purely dedicated to the devotees of Sai Baba. Devotees visit here to wash away their bad deeds as it is believed that the deity removes every sin. Devotees here offer prayer in the form of slokas and bhajans to the diety. 

The neighborhood of Bur Dubai near the Dubai museum is filled with shops of flowers and prasad to offer to deities, the area is known as Dubai creek and is easily accessible by taxi while you visit the area during your Dubai tour. 

[blrowanducks-blog]

The bell as a ritual instrument has a long history in the Indian subcontinent, but it is in Tibet that the symbolism became more complicated and interconnected. घण्टा, the Ghanta

དྲིལ་བུ་, drilbu), the dril syallble being higher in tone. The ringing of the bell produces what is regarded as an auspicious sound. Hindu temples generally have one metal bell hanging at the entrance and devotees ring the bell while entering the temple which is an essential part in preparation of having a darshan (viewing of the god or goddess). A bell is also rung by poojari (temple priest) during Pūjā or Yajna which occurs during the waving of light, burning of incense in front of the deity, while bathing the deity and while offering food or flowers.

The design and ritual use became highly symbolic and interconnected within Tibetan Buddhism. In this setting it represents the feminine principle as the 'perfection of wisdom' (prajnaparamita) which directly realises emptiness (shunyata). The vajra and bell are the two main ritual implements that symbolise the perfections of method or skilful means (vajra), and wisdom or emptiness (ghanta). When paired, the vajra is held in the right hand, and the bell in the left, representing the inseparable union of method and wisdom. There are certain hand gestures that accompany its ritual use so that the bell is described as anouncing the "sound" of emptiness, which arises from the voidness of its form and radiates in all directions and dissolves back into silence of emptiness. Its hollow or 'mouth' is emptiness; its clapper or 'tongue' is form. As a sexual symbol the hollow 'lotus' of the bell represents emptiness as the vagina, and the the vajra represents form or phenominal appearances on the screen of mind. Their union is the startling coincidence of great bliss and compassion arrising as pure emptiness in form.

Tibetan bells are traditionally individually cast from bronze bell-metal by a skilful technique of sand-casting. An inner and outer mould are made for the bell casing, made of fine compacted sand which is bound with radish juice (also symbolic) or raw brown sugar as a cohesive. A plain 'blank' bell is used to model the moulds, and the embellished external designs of the bell are carefully impressed into the outer sand mould before casting. This is accomplished with a series of metal embossing stamps, imprinted with the various motifs that decorate the bell. The upper design of the lotus circle and syllables are engraved onto the upper shoulder of the blank, as they will not damage the outer mould when the blank is removed. The upper bronze handle of the bell is cast separately by the lost wax method of bronze casting, and the two parts of the bell are joined together with pitch resin.

The Iconography and Symbolism of the Bell is complicated and intertwined, essentially it symbolises the practitioner's personal tutelary or yidam deity and the deity's mandala. The bell, as the deity's mandala, is proportioned with equal measures in its upper handle, lower casing, and the width across its mouth or bottom rim. The pitch of a bell rises as its surface area decreases, and the thickness of its walls increase.

At the base of the bell is the inward tapering rim, from which the 'sound of emptiness' arises as vibration. This rim represents the disc of space. Above the rim are an embossed ring of upright vajras enclosed between two rows of pearls or conch rosaries. The lower rosary of pearls symbolises the outer protective wheel of five-coloured flames or 'rosary of light' which surrounds the mandala. The ring of vajras, which may number twelve, sixteen, twenty-four, or thirty-two, (the numbers being symbolic) and occasionally depicts a single vishvavajra at its front that symbolises the vajra fence protection wheel, protecting the psychic appreciation of Sunyata. The upper rosary of pearls symbolises the thirty-two or sixty-four petals of the 'lotus-womb' protection circle. Above these lower motifs is an open unadorned area, which symbolises the earth disc of the mandala. Above this open area is a frieze of eight 'monster-heads' or kirtimukhas meaning 'glorious face' is the name of a swallowing fierce monster face with huge fangs, and gaping mouth, which symbolise the eight makara-heads of the vishvavajra on which the mandala palace rests. An alternative symbolism for the eight kirtimukhas is given as the mandala's eight great charnel grounds or cemeteries. From the mouths of the kirtimukhas hang a connecting frieze of jewel-loops and jewel-pendants, which symbolise the decorations on the outer wall of the mandala. Above the upper arcs of the jewel-loops, and positioned between the kirtimukha faces, are the eight symbols of the eight bodhisattvas, which are also represented by the eight lotus petals placed above the shoulder at the top of the bell's casing. These eight symbols may take the form of vajras, wheels, or lotus flowers, (see below). Above the kirtimukha frieze is another double row of pearls, enclosing either eight or sixteen horizontal vajras. These represent the inner walls and inner protection circle of the mandala, and symbolise the

eight or sixteen emptinesses (shunyata). On the top shoulder of the bell casing, and inside the upper rosary of pearls, is the eight-petalled lotus dias of the eight bodhisattvas and their female consorts as the eight offering goddesses. The eight petals, which symbolise the bodhisattvas, and the eight syllables, which symbolise the eight offering goddesses.

For example on some bells their sequence, beginning with the eastern petal at the bottom and rotating clockwise is as follows:

East: The bodhisattva Kshitigarbha (ས་ཡི་སྙིང་པོ) and his consort Lasya, the goddess offering beauty, represented by the syllable TAM

Southeast: The bodhisattva Maitreya and his consort Pushpa, the goddess offering flowers, represented by the syllable MAM.

South: The bodhisattva Akashagarbha and his consort Mala, the goddess offering garlands, represented by the syllable LAM.

Southwest: The bodhisattva Samantabhadra and his consort Dhupa, the goddess offering incense, represented by the sylla- ble PAM.

West: The bodhisattva Avalokiteshvara and his consort Gita, the goddess offering

song, represented by the syllable MAM.

Northwest: The bodhisattva Manjughosha and his consort Aloka, the goddess offering light, represented by the syllable TSUM.

North: The bodhisattva Vajrapani and his consort Nritya, the goddess offering dance, represented by the syllable PAM.

Northeast: The bodhisattva Sarva-nivarana-vishkambhim, and his consort Gandha, the goddess offering perfume, represented by the syllable BHRUM.

The arrangement of the eight offering goddesses, placed within the eight directional lotus petals, follows the same sequence as in the mandala offering. The Bardo Thodol (The Tibetan Book of the Dead) lists the eight offering goddesses in a similar sequence, but transposes Gandha to the North and substitutes Nritya with Narti, as the goddess offering food in the Northeast.

An alternative arrangement of the syllables places the four 'mothers' matrika or YUM (as in Yab-Yum), or consorts of the four directional Buddhas, in the four cardinal directions, and four of the offering goddesses in the intercardinal directions. Mamaki (Mam), the consort of Akshobhya is in the west; Lochana (Lam), the consort of Vairochana is in the south; Pandara (Pam), the consort of Amitabha is in the north; and Tara (Tam), the consort of Amoghasiddhi is in the East. The intercardinal directions are occupied by the goddess Pushpa (Mam) offering flowers in the Southeast; Dhupa (Pam) offering incense in the Southwest; Dipa or Aloka (Tsum) offering light in the Northwest; and Gandha (Bhrum) offering perfume in the Northeast. The offerings seem to have evolved from the traditional offering to a guest in an Indian home.

Another sequence places the eight female bodhisattvas on the lotus petals, with the goddess Prajnaparamita, meaning, as we know the 'Perfection of Wisdom' at the centre. The most common list of the eight female bodhisattvas is: Sarasvati, Chunda, White Tara, Khadiravani Tara, Sitatapatra, Marichi, Ushnishavijaya and Parnashabari. The syllable sequence may vary, according to the tradition or

ritual specifications for which the bell was cast. The most common sequence of bodhisattva symbols that occur between the kirtimukha faces, and correspond to the eight syllables is as follows: Front or East (Tam), a wheel, Southeast (Mam), an utpala flower; South (Lam), a jewel; Southwest (Pam), a wheel; West (Mam), a lotus; Northwest (Tsum), a vajra; North (Pam), a sword; Northeast (Bhrum), a lotus.

Within the eight-petalled lotus circle is a central dias of sixteen, twenty-four, thirty-two, or forty lotus-petals or spokes, from which the stem of the bell rises. These occur in groups of two, three, four, or five, within each of the eight outer lotus-petals. Above the stem is the upper handle of the bell, which is bronze-cast separately from the base of the bell, and sealed with resin into the cavity of the stem.

At the base of the upper handle are usually a series of three pearl rings, which combine with the upper three rings above the lotus pedestal of the vajra at the bell's top. To symbolise the six perfections. Above these three lower rings is either the square (representing an earth base) or the round base of a nectar-vase or a long-life vase (The collected works) with four leaf-shaped pendants. This vase symbolises the 'nectar of accomplishment', and represents the nectar-filled body of the goddess Prajnaparamita above. On certain bells the vase may be replaced by an open ring through which the middle or ring finger is inserted; this represents the wisdom of Prajnaparamita's body as emptiness. The single face of the goddess Prajnaparamita represents the perfection (paramita) of the absolute non-du- ality of all wisdoms or discriminating awarenesses (prajna). Her hair is tightly bound in a bun at the back, representing the binding of all views into non-dual reality. The five wisdom-jewels of her crown overlap onto five frontal petals of the upper vajra's eight-petalled lotus pedestal. The half-vajra at the top is also symbolic. Now remember this when the bell rings and welcome to the Tantra.

[rlwsrocks]

Day 16 nov 22, 2014

We convinced our guide that leaving at 7:30, a half hour later than our scheduled departure would be ok, so we were able to sleep in!!! I think we need to think of another name for what we are doing because it's not a vacation in the traditional sense of the word.

The hour+ ride through the countryside was made especially interesting by passing through the salt fields once we were near the ocean. They flood fields that look similar to large rice fields with ocean water, then when the water evaporates, they remove the salt layer by layer with the top layer being the cleanest.

This area about 100 km southwest of Bangkok is a plantation area where bananas and coconuts are grown. We went to a local place where they process sap collected from palm tree flowers into palm sugar...really delish and sweet with a coconut underflavor. I was afraid to bring it back partly because it might not make it through customs and partly because I would eat it all.

Another market...the train market, so called because a few times a day the train runs right through the market to deliver products; at those times, the stalls that are on the tracks have to be moved out of the way. This market has everything, but with a concentration of fish and seafood, and is huge, but still much smaller than the one in Bangkok. And there are motorcyclists riding up and down the aisles, besides delivery carts, to add to the confusion and chaos of the atmosphere.

We took another boat ride through the canals to see the country version of water homes. They are much the same but with more space between some of them and more foliage from the plantations behind them. We also saw more human activity, children swimming and jumping into the canal, women standing on the front steps waist deep in water doing the laundry, men and boys repairing broken boards on the houses, as well as a few water monitors, the local alligators, which they say are not dangerous to humans.

The floating market of Damnoen Saduak was crazy...I think I would have appreciated it more had we merely observed from the land side rather than from a boat in the water, but I must say it was a unique experience to be a part of that many boats maneuvering in the small space of a few canals. I don't know if it's called "grid lock" when it involves boats, but it was crazy!!! Another, "ya had to be there" way of explaining the madness.

What was really the most incredible though was that no one got frustrated or angry. If a person on one boat wanted to buy something from a vendor in another boat selling Phad Thai, all the traffic around had to basically stop while the vendor finished with her other customers, then made the boat person's Phad Thai, which could take 5-10 minutes...and EVERYONE was doing the same thing so it was a case of pretty much nothing moving, but a lot of jostling. I think Andy and I were the only impatient ones in the whole market.

On the way back we visited yet another floating market, this time, for locals.

We also stopped at the Jim Thompson house which was lovely and had a nice story to go with it, but we bypassed the official tour and just wandered the lovely grounds of the early 1900's local style mansion which is now a museum with well preserved artifacts.

By the time we got back to Bangkok it was almost 3:00 but Sara wasn't done with "marketing" us yet! Now it was time to see the Chinatown markets and temples (thank goodness you don't have to take shoes off for Hindu temples because I don't think we could have). Here the aromas were distinctly Chinese as opposed to the Thai herb smells we had become used to. AND I tried the disgusting smelling fruit, durian, from a street cart!!! I was so proud of myself...the flavor was sweet and delicious but I wasn't crazy about the texture and stringy parts.

Today we had even less time to shower and change for the hour+ cab ride to our restaurant, Nahm. It was amazing and I once again had tears streaming down my cheeks and blisters on the inside of my lips but I loved every bite...I had larb...thanks to Heidi and Javier in MV I knew what it was and that it would be spicy. I was sad to be eating my last meal in Thailand, but it was a special one with the most delicious dessert.

It was only a 1/2 hour ride back to the hotel where we fell into bed for our 5:00 AM wake up to fly to Bali. Sad to be leaving Thailand.

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